Bhojshala: The Historical Quest for Truth and Heritage

Dr Alok Kumar Dwivedi Assistant Professor, Philosophy, Lucknow

When someone like Khilji or Babur or Aurangzeb destroyed a temple in India, they probably thought they had done more than just break some stones and build-ings. They thought they had beaten the memory and the confidence and the faith of the civilization of India. The new buildings they made on top of the temples were not just about changing how things looked. They were about showing who was in charge. It was like they were saying: “Look what we did to your culture and your tradi-tions, Indias culture and tradi-tions.”

Some of the rulers who invad-ed India a long time ago did not just want to expand their empire. They used their ideas to justify what they were doing. They used concepts like Dar-ul-Islam, which means lands under rule and Dar-ul-Harb which means lands outside Islamic rule.These ideas helped them make their invasion seem like it was okay like it was some-thing that God wanted them to do. So, when they took con-trol of the temples and the cultural centers of the people they had beaten Indias tem-ples and cultural centers it was like they were saying: “We are in charge now and you have to do what we say.” The thing about history is that it never really goes away. Even if a lot of time passes, even if empires rise and fall the memory of a culture and the signs of a civilization can still be seen.Today India is a country with a democratic government. It has a constitu-tion and an independent judi-ciary and institutions like the Archaeological Survey. So, if we find out something about a site why are people still so upset about it? Why do peo-ple still want to hold on to buildings that are disputed that are a problem for India? The answer is not about the law. It is also about how peo-ple think and feel and about the history of Indias civiliza-tion. When someone wins, they do not always let go of that feeling of being in charge. It can stay with them for a time and it can affect how they think about things.On the otherhand, when some-one loses, they do not always just get over it. The feeling of being beaten can stay with them for a time too and it can become a part of who they are a part of Indias identity. Places like Kashi Vishwanath, Ram Temple at Ayodhya, Krishna Janmabhoomi and Bhojshala are all examples of this. They are symbols of a conflict, a conflict about Indias culture and history. The dispute about Bhojshala and the decision of the Madhya Pradesh High Court is connected to questions about history and culture Indias history and culture.One side sees it as a chance to restore something that was lost something that’s important to India. The other side is still thinking about the past. They are having trouble moving on trouble letting go of the feeling of being, in charge even when the facts and the science say some-thing different even when Indias history and culture say something different.

The Struggle of Bhojshala: Not a Site, but a Reawakening of Our Civilizational Memory

The history of Bhojshala is not just about buildings; it is also a story of our cultural fight, memories and the con-querors attitude. Many histo-rians and local people say that this place was once a center of learning, knowledge and worshiping Goddess Saraswati.

According to historian Shivkumar Goyal,Bhojshala had its major destruction in 1305 CE when Alauddin Khilji invaded. It is said that teach-ers and students fought back but were captured and asked to change their religion. They Were killed. Their bodies were then thrown into the fire pit within the complex. This event shows a mindset where winning was not about chang-ing rulers but also about changing symbols, traditions and our cultural identity.Over time Bhojshala became the “Kamal Maula Mosque.” The rulers gave it an identity. Later Dilawar Khan Ghori built a mosque on the dam-aged parts. In 1514 CE Mahmud Shah Khilji trans-formed the rest into a mosque-structure.

In 1875 people found an idol of Goddess Saraswati during excavations. A British officer, worked to reclaim the site. In 1961 archaeologist Vishnu Shridhar Wakankar found that the idol of Goddess Vagdevi was in a London museum. After 1970 people started offering namaz making the dispute complex. In 1992 Sadhvi Ritambhara started a phase of the movement. In 2000 campaigns like “Ghar-Ghar Devalaya” energized the movement. In 2003 many devotees gathered to worship Goddess Vagdevi.On April 8 2003 after 650 years Hindus got the right to worship at the site. In 2016 rituals and yajna began with the installation of a Goddess Saraswati image. The right to worship for 52 days a year was secured. In 2022 the Hindu Front, for Justice asked the Madhya Pradesh High Court to survey Bhojshala. On March 11 2024 the High Court directed the Archaeological Survey of India (ASI) to survey the com-plex. The ASI found that the present structure was built using temple remains. The Muslim side objected.On January 22 2026 the Supreme Court allowed the ASI report to be opened. During April and May 2026, the High Court heard arguments. On May 15 2026 the judgment was deliv-ered. The Indore Bench of the Madhya Pradesh High Court recognized Bhojshala as the “Vagdevi Temple”. Granted full rights to worship to the Hindu side.

The Coexistence of Victimhood and Victor Mentality

Perhaps the complicated part of the Bhojshala issue is that it shows two different ways of thinking.On one side there is a community that feels its reli-gion, temples and cultural identity were hurt in the past.On the hand when courts or scientific surveys find things that seem to sup-port these past claimsthe other side also starts talking about being victims.They think this feeling of being vic-tims comes from a mindset that they used to be in charge and had power over others like Bhojshala.This disagree-ment makes the whole discus-sion more complicated.The side that used to be in charge now says it is vulnerable or threatenedeven though it is part of a system that is sup-posed to be fair.This makes us wonder. Is the argument just about land?Is it also about history, who we are, what we remember and who has power?The Bhojshala issue is not about a religious place.It is where Indias histo-ry, fairness and modern sys-tem meet.History is not fixed by being mean. By finding the truth and being fair.When we find evidence if people are stuck in their own views of being victims or winnersthen the conflict keeps going on in courts and in our minds.The Bhojshala struggle shows this bigger problem in India.Where one group wants to learn about and under-stand its pastwhile the past keeps shaping how we live today who we are and how we think.The Bhojshala dispute is an example of this.The Bhojshala issue needs to be resolved with truth and jus-tice.The Bhojshala struggle is, about finding a solution.

Major Kincaid took it to London, where it is preserved in the British Museum. Today this idol reminds us of Bhojshala’s original identity.The movement to free Bhojshala started in 1902. The Maharaja Bhoj Smriti Basantotsav Samiti